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Buddhist Meditation based on the Pali Canon. Ng Wai Chong. Bhaddekaratta gatha A Single Excellent Night (MN 131). Let not a person revive the past Or on the future build his hopes; For the past has been left behind And the future has not been reached, Instead with insight let him see

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Samathayaana – involves prior development of tranquility meditation to either access or absorption concentration as a basis for developing insight.

Suddhavipassanaayaana – after purification of morality, enters directly into mindful contemplation of the changing mind-body phenomena. As this contemplation gains in strength and precision, the mind attains a concentration equal to access concentration.

“…the person who gains internal tranquility of mind but not higher wisdom of insight into things should approach one who gains higher wisdom and inquire of him…

…the person who gains higher wisdom of insight into things but not tranquility of mind should approach one who gains tranquility of mind and inquire of him…

…the person who possesses both internal tranquility of mind and higher wisdom of insight into things should establish himself in just these wholesome states and make a further effort for the destruction of the taints.” AN IV, 94

“Householders, you attend upon the Sangha of monks with robes, almsfood, lodgings and medicinal requisites for use in time of sickness. But you should not remain satisfied merely with this. Rather, householders, you should train yourselves thus: ‘How can we dwell from time to time in the rapture of seclusion?’ Thus should you train yourselves.”

The sappurisa or Superior Person as the ideal (AN VIII, 38) who embodies the 4 ideals (AN VIII, 54):

Faith – “…a family man places faith in the Enlightenment of the Tathagata…”

Virtue - “…a family man abstains from the destruction of life, from stealing, from sexual misconduct, from false speech and from wines, liquors and intoxicants which are a basis of negligence.”

Generosity – “… a family man dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing.”

Wisdom – “…a family man possesses the wisdom which sees into the arising and passing away of phenomena, which is noble and penetrative and leads to the complete destruction of suffering.”

Monks, although a monk who does not apply himself to the meditative development of his mind may wish, “Oh, that my mind might be freed from the taints by non-clinging!”, yet his mind will not be freed. For what reason? “because he has not developed his mind.” One has to say. Not developed in what? In the four foundations of mindfulness, the four kinds of right striving, the four bases of success, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment and the Noble Eightfold Path. Suppose, monks, a hen has eight, ten or twelve eggs……

“…the Noble Eightfold Path is included by the three aggregates. Right speech, right action, and right livelihood – these states are included in the aggregate of virtue. Right effort, right mindfulness, and right concentration – these states are included in the aggregate of concentration. Right view and right intention – these states are included in the aggregate of wisdom.”

Ugghatitannu – individuals capable of attaining the Noble Paths and Fruits by merely hearing a short concise discourse

Vipancitannu – individuals capable of attaining Noble Paths and Fruits only after the short discourse is expounded to him in some length

Neyya – one who needs to study and to practise for days, months or years in order to attain Noble Paths and Fruits

Padaparama – though he puts forth the utmost effort in both study and practice of the Dhamma, cannot attain the Noble Paths and Fruits in this lifetime. All that he can do is to accumulate habits and potentials and may attain deliverance in the next existence

“Suppose, brahmin, there is a bowl of water mixed with lac, turmeric, blue dye or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is.” (AN V193)

“When a too clever bee learns that a flower on a tree is blooming, it sets out hurriedly, overshoots the mark, turns back, and arrives when the pollen is finished; and another, not clever enough, bee who sets out with too slow a speed arrives when the pollen is finished too; but a clever bee sets out with balanced speed, arrives with ease at the cluster of flowers, takes as much pollen as it pleases and enjoys the honey dew.”